God and His Messiah Jesus Christ our Lord - our right and duty to witness to Him: Karl Adam - the beginning of 20th Century Tuebingen Modernism in force
Chapter XIII: Catholicism in Its Actuality
The affirmation accorded to the Church's teaching must be a convinced and inward affirmation, and so an affirmation of the free moral personality, and an affirmation which rests, in proportion to a man's degree of education, upon personal insight into the grounds of faith and into its historical and philosophical presuppositions. And since this personal insight cannot be attained by a scholar without severely scientific method, therefore the Church cannot possibly be an enemy to sober criticism, least of all to the so-called "historico-critical" method. Even the much-attacked anti-modernist encyclical of Pope Pius X (Pascendi) and the anti-modernist oath, do not forbid this method, but rather presuppose it. What they forbid is simply this, that men should make the affirmation of supernatural faith dependent exclusively on the results of this method, thereby subjecting it wholly to philologists and historians, and to profane science. Our faith does not rest upon dead documents, but upon the living witness of that stream of tradition which has brought its doctrines down from Christ through the apostles and the apostolical succession of bishops to the present day. Christianity is not a religion of dead documents and fragmentary records, but a life in the Holy Spirit preserved from generation to generation by the apostolical succession of commissioned preachers. The historico-critical method, if it would not lose itself in extravagant and unlimited criticism, must adjust itself to this life which pulsates through the heritage of revealed truth. That was what the papal encyclical meant when it declared—in words that have been so much misunderstood—that holy Scripture and the Fathers are not to be interpreted "merely by the principles of science" (non solis scientiae principiis). The surging life of the Christian present flows over the dead records of primitive documents, or rather, these documents are themselves nothing but that life grown stiff and numb, nothing but a deposit of that holy and supernatural life which still enfolds us in the present. Therefore those documents can be fully deciphered and yield their true revealed sense only in the light of this life. So the Church does not quarrel with the historico-critical method, or dispute the right and duty of scientific research. What she does is to guard against the abuse of these things, to prevent the neglect of that living element in Christianity wherein these methods should find their final norm and standard. By means of this life of hers, by means of the clear daylight of her revealed knowledge, she is ever throwing new light upon the problems of the lower and higher criticism, upon the problems of scriptural and patristic theology. And when she believes that central thoughts of the Christian revelation are menaced, then by means of her Congregations—not in the name of science, but in the name of her faith—she utters her prohibition against such teaching.
The excerpts below show how modernism puts a face on evil that is made to supposedly look benign but only argues for complete Apostasy. The Historical Critical method that Karl Adam, of the left wing namely Tuebingen, argues for is based on only one presupposition, that Jesus Christ never existed or if He did he was only a man. That is complete Apostasy and nothing else. Modernism is based on that and is complete Apostasy and nothing else. See the entire article of Karl Adam at the link for how the whole Heresy of Modernism, of which he was a proponent, was presented in sophist manner to slip past the censors in the early twentieth century.
The next excerpt is from Father Malachi Martin where he shows the real nature of Modernism, a small excerpt at the beginning is shown, see the whole article at the link for a complete destruction of the history and false beliefs of Modernism as it actually exists - Father Martin shows that every belief of the Church in God and His Christ is absolutely opposed by the Modernists. It is rightly said that Modernism is the Synthesis of all Heresies. Like the serpent, the Devil, in the garden of Eden, the Modernists come in on the sly and pretend to offer truth and life and instead offer nothing but eternal damnation and horror, just as the Devil did and always does.
God and His Messiah Jesus Christ our Lord - our right and duty to witness to Him: Karl Adam - the beginning of 20th Century Tuebingen Modernism in force
[url=http://1amendmentcont.blogspot.com/2013/10/karl-adam.html]God and His Messiah Jesus Christ our Lord - our right and duty to witness to Him: Karl Adam - the beginning of 20th Century Tuebingen Modernism in force[/url]
Chapter XIII: Catholicism in Its Actuality
The affirmation accorded to the Church's teaching must be a convinced and inward affirmation, and so an affirmation of the free moral personality, and an affirmation which rests, in proportion to a man's degree of education, upon personal insight into the grounds of faith and into its historical and philosophical presuppositions. And since this personal insight cannot be attained by a scholar without severely scientific method, therefore the Church cannot possibly be an enemy to sober criticism, least of all to the so-called "historico-critical" method. Even the much-attacked anti-modernist encyclical of Pope Pius X (Pascendi) and the anti-modernist oath, do not forbid this method, but rather presuppose it. What they forbid is simply this, that men should make the affirmation of supernatural faith dependent exclusively on the results of this method, thereby subjecting it wholly to philologists and historians, and to profane science. Our faith does not rest upon dead documents, but upon the living witness of that stream of tradition which has brought its doctrines down from Christ through the apostles and the apostolical succession of bishops to the present day. Christianity is not a religion of dead documents and fragmentary records, but a life in the Holy Spirit preserved from generation to generation by the apostolical succession of commissioned preachers. The historico-critical method, if it would not lose itself in extravagant and unlimited criticism, must adjust itself to this life which pulsates through the heritage of revealed truth. That was what the papal encyclical meant when it declared—in words that have been so much misunderstood—that holy Scripture and the Fathers are not to be interpreted "merely by the principles of science" (non solis scientiae principiis). The surging life of the Christian present flows over the dead records of primitive documents, or rather, these documents are themselves nothing but that life grown stiff and numb, nothing but a deposit of that holy and supernatural life which still enfolds us in the present. Therefore those documents can be fully deciphered and yield their true revealed sense only in the light of this life. So the Church does not quarrel with the historico-critical method, or dispute the right and duty of scientific research. What she does is to guard against the abuse of these things, to prevent the neglect of that living element in Christianity wherein these methods should find their final norm and standard. By means of this life of hers, by means of the clear daylight of her revealed knowledge, she is ever throwing new light upon the problems of the lower and higher criticism, upon the problems of scriptural and patristic theology. And when she believes that central thoughts of the Christian revelation are menaced, then by means of her Congregations—not in the name of science, but in the name of her faith—she utters her prohibition against such teaching.
Note: Tuebingen is one of Ratzinger's roots.
Father Malachi Martin - witness to the Truth: Primacy: How the Institutional Roman Catholic Church Became a Creature of the New World Order
[url=http://fathermalachimartin.blogspot.com/2013/10/primacy-how-institutional-roman.html]Father Malachi Martin - witness to the Truth: Primacy: How the Institutional Roman Catholic Church Became a Creature of the New World Order[/url]
The Jesuits, The Society of Jesus and the Betrayal of the Roman Catholic Church, by Malachi Martin
266 THE LIBERATORS
Already in the 1840s, Italian philosopher Vincenzo Gioberti stated flatly that “the Church will have to reconcile herself with the spirit of the age. . . and with modem times. . . .“ Otherwise, he said, the Church would perish. Within thirty years of Gioberti’s death in 1852, leading Catholic scholars in France and Italy had succumbed to the power and charm of the new outlook. The continual progress of science, a new cast to the studies of Biblical scholars, the huge vogue of Darwinian evolution, were beginning to have their effect. Supernatural revelation and knowledge, wrote Monsignor d’Hulst, Rector of the Institut Catholique in Paris, must not only look reasonable; it must be “reasonable, if it were to enter the mainstream.”
In practice, of course, this and other statements like it meant that if a conflict of ideas arose between Church teaching and science, the Church should modify or do away with her teaching.
Father Malachi Martin - witness to the Truth: Primacy: How the Institutional Roman Catholic Church Became a Creature of the New World Order
The Jesuits, The Society of Jesus and the Betrayal of the Roman Catholic Church, by Malachi Martin
266 THE LIBERATORS
Chapter XIII: Catholicism in Its Actuality
The affirmation accorded to the Church's teaching must be a convinced and inward affirmation, and so an affirmation of the free moral personality, and an affirmation which rests, in proportion to a man's degree of education, upon personal insight into the grounds of faith and into its historical and philosophical presuppositions. And since this personal insight cannot be attained by a scholar without severely scientific method, therefore the Church cannot possibly be an enemy to sober criticism, least of all to the so-called "historico-critical" method. Even the much-attacked anti-modernist encyclical of Pope Pius X (Pascendi) and the anti-modernist oath, do not forbid this method, but rather presuppose it. What they forbid is simply this, that men should make the affirmation of supernatural faith dependent exclusively on the results of this method, thereby subjecting it wholly to philologists and historians, and to profane science. Our faith does not rest upon dead documents, but upon the living witness of that stream of tradition which has brought its doctrines down from Christ through the apostles and the apostolical succession of bishops to the present day. Christianity is not a religion of dead documents and fragmentary records, but a life in the Holy Spirit preserved from generation to generation by the apostolical succession of commissioned preachers. The historico-critical method, if it would not lose itself in extravagant and unlimited criticism, must adjust itself to this life which pulsates through the heritage of revealed truth. That was what the papal encyclical meant when it declared—in words that have been so much misunderstood—that holy Scripture and the Fathers are not to be interpreted "merely by the principles of science" (non solis scientiae principiis). The surging life of the Christian present flows over the dead records of primitive documents, or rather, these documents are themselves nothing but that life grown stiff and numb, nothing but a deposit of that holy and supernatural life which still enfolds us in the present. Therefore those documents can be fully deciphered and yield their true revealed sense only in the light of this life. So the Church does not quarrel with the historico-critical method, or dispute the right and duty of scientific research. What she does is to guard against the abuse of these things, to prevent the neglect of that living element in Christianity wherein these methods should find their final norm and standard. By means of this life of hers, by means of the clear daylight of her revealed knowledge, she is ever throwing new light upon the problems of the lower and higher criticism, upon the problems of scriptural and patristic theology. And when she believes that central thoughts of the Christian revelation are menaced, then by means of her Congregations—not in the name of science, but in the name of her faith—she utters her prohibition against such teaching.
The excerpts below show how modernism puts a face on evil that is made to supposedly look benign but only argues for complete Apostasy. The Historical Critical method that Karl Adam, of the left wing namely Tuebingen, argues for is based on only one presupposition, that Jesus Christ never existed or if He did he was only a man. That is complete Apostasy and nothing else. Modernism is based on that and is complete Apostasy and nothing else. See the entire article of Karl Adam at the link for how the whole Heresy of Modernism, of which he was a proponent, was presented in sophist manner to slip past the censors in the early twentieth century.
The next excerpt is from Father Malachi Martin where he shows the real nature of Modernism, a small excerpt at the beginning is shown, see the whole article at the link for a complete destruction of the history and false beliefs of Modernism as it actually exists - Father Martin shows that every belief of the Church in God and His Christ is absolutely opposed by the Modernists. It is rightly said that Modernism is the Synthesis of all Heresies. Like the serpent, the Devil, in the garden of Eden, the Modernists come in on the sly and pretend to offer truth and life and instead offer nothing but eternal damnation and horror, just as the Devil did and always does.
God and His Messiah Jesus Christ our Lord - our right and duty to witness to Him: Karl Adam - the beginning of 20th Century Tuebingen Modernism in force
Chapter XIII: Catholicism in Its Actuality
The affirmation accorded to the Church's teaching must be a convinced and inward affirmation, and so an affirmation of the free moral personality, and an affirmation which rests, in proportion to a man's degree of education, upon personal insight into the grounds of faith and into its historical and philosophical presuppositions. And since this personal insight cannot be attained by a scholar without severely scientific method, therefore the Church cannot possibly be an enemy to sober criticism, least of all to the so-called "historico-critical" method. Even the much-attacked anti-modernist encyclical of Pope Pius X (Pascendi) and the anti-modernist oath, do not forbid this method, but rather presuppose it. What they forbid is simply this, that men should make the affirmation of supernatural faith dependent exclusively on the results of this method, thereby subjecting it wholly to philologists and historians, and to profane science. Our faith does not rest upon dead documents, but upon the living witness of that stream of tradition which has brought its doctrines down from Christ through the apostles and the apostolical succession of bishops to the present day. Christianity is not a religion of dead documents and fragmentary records, but a life in the Holy Spirit preserved from generation to generation by the apostolical succession of commissioned preachers. The historico-critical method, if it would not lose itself in extravagant and unlimited criticism, must adjust itself to this life which pulsates through the heritage of revealed truth. That was what the papal encyclical meant when it declared—in words that have been so much misunderstood—that holy Scripture and the Fathers are not to be interpreted "merely by the principles of science" (non solis scientiae principiis). The surging life of the Christian present flows over the dead records of primitive documents, or rather, these documents are themselves nothing but that life grown stiff and numb, nothing but a deposit of that holy and supernatural life which still enfolds us in the present. Therefore those documents can be fully deciphered and yield their true revealed sense only in the light of this life. So the Church does not quarrel with the historico-critical method, or dispute the right and duty of scientific research. What she does is to guard against the abuse of these things, to prevent the neglect of that living element in Christianity wherein these methods should find their final norm and standard. By means of this life of hers, by means of the clear daylight of her revealed knowledge, she is ever throwing new light upon the problems of the lower and higher criticism, upon the problems of scriptural and patristic theology. And when she believes that central thoughts of the Christian revelation are menaced, then by means of her Congregations—not in the name of science, but in the name of her faith—she utters her prohibition against such teaching.
Note: Tuebingen is one of Ratzinger's roots.
Father Malachi Martin - witness to the Truth: Primacy: How the Institutional Roman Catholic Church Became a Creature of the New World Order
[url=http://fathermalachimartin.blogspot.com/2013/10/primacy-how-institutional-roman.html]Father Malachi Martin - witness to the Truth: Primacy: How the Institutional Roman Catholic Church Became a Creature of the New World Order[/url]
The Jesuits, The Society of Jesus and the Betrayal of the Roman Catholic Church, by Malachi Martin
266 THE LIBERATORS
Already in the 1840s, Italian philosopher Vincenzo Gioberti stated flatly that “the Church will have to reconcile herself with the spirit of the age. . . and with modem times. . . .“ Otherwise, he said, the Church would perish. Within thirty years of Gioberti’s death in 1852, leading Catholic scholars in France and Italy had succumbed to the power and charm of the new outlook. The continual progress of science, a new cast to the studies of Biblical scholars, the huge vogue of Darwinian evolution, were beginning to have their effect. Supernatural revelation and knowledge, wrote Monsignor d’Hulst, Rector of the Institut Catholique in Paris, must not only look reasonable; it must be “reasonable, if it were to enter the mainstream.”
In practice, of course, this and other statements like it meant that if a conflict of ideas arose between Church teaching and science, the Church should modify or do away with her teaching.
Father Malachi Martin - witness to the Truth: Primacy: How the Institutional Roman Catholic Church Became a Creature of the New World Order
The Jesuits, The Society of Jesus and the Betrayal of the Roman Catholic Church, by Malachi Martin
266 THE LIBERATORS
Already in the 1840s, Italian philosopher Vincenzo Gioberti stated flatly that “the Church will have to reconcile herself with the spirit of the age. . . and with modem times. . . .“ Otherwise, he said, the Church would perish. Within thirty years of Gioberti’s death in 1852, leading Catholic scholars in France and Italy Paris
In practice, of course, this and other statements like it meant that if a conflict of ideas arose between Church teaching and science, the Church should modify or do away with her teaching.
In practice, of course, this and other statements like it meant that if a conflict of ideas arose between Church teaching and science, the Church should modify or do away with her teaching.
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